The Ojibwe, Ojibwa, or Chippewa are an
AnishinaabegAnishinaabeg group of
Indigenous Peoples in
North AmericaNorth America known internally as Turtle Island.
They live in
CanadaCanada and the
United StatesUnited States and are one of the largest
Indigenous ethnic groups north of the Rio Grande. In Canada, they are
the second-largest
First NationsFirst Nations population, surpassed only by the
Cree. In the United States, they have the fifth-largest population
among Native American tribes, surpassed only by the Navajo, Cherokee,
ChoctawChoctaw and Lakota-Dakota-Nakota people.
The
OjibweOjibwe people traditionally have spoken the
OjibweOjibwe language, a
branch of the Algonquian language family. They are part of the Council
of Three Fires and the Anishinaabeg, which include the Algonquin,
Nipissing, Oji-Cree, Odawa and the Potawatomi.
The majority of the
OjibweOjibwe people live in Canada. There are 77,940
mainline Ojibwe; 76,760
SaulteauxSaulteaux and 8,770 Mississaugas, organized in
125 bands, and living from western
QuebecQuebec to eastern British Columbia.
As of 2010,
OjibweOjibwe in the US census population is 170,742.[1]
OjibweOjibwe are known for their birch bark canoes, birch bark scrolls,
mining and trade in copper, and cultivation of wild rice. Their
MidewiwinMidewiwin Society is well respected as the keeper of detailed and
complex scrolls of events, oral history, songs, maps, memories,
stories, geometry, and mathematics.[2]
The
OjibweOjibwe people set the agenda with European-Canadian leaders by
signing detailed treaties before they allowed many European settlers
into their western areas. In 1745, they adopted guns from the British
to defeat the
Dakota peopleDakota people in the
Lake SuperiorLake Superior area, pushing them to
the south and west.

Name[edit]
Further information: List of
OjibwaOjibwa ethnonyms
The exonym for this
AnishinaabegAnishinaabeg group is
OjibweOjibwe (plural: Ojibweg).
This name is commonly anglicized as "Ojibwa" or "Ojibway". The name
"Chippewa" is an alternative anglicization. Although many variations
exist in literature, "Chippewa" is more common in the United States,
and "Ojibway" predominates in Canada, but both terms are used in each
country. In many
OjibweOjibwe communities throughout
CanadaCanada and the U.S.
since the late 20th century, more members have been using the
generalized name Anishinaabe(-g).
The exact meaning of the name
OjibweOjibwe is not known; the most common
explanations for the name derivations are:

ojiibwabwe (/o/ + /jiibw/ + /abwe/), meaning "those who cook/roast
until it puckers", referring to their fire-curing of moccasin seams to
make them waterproof.[3] Some 19th century sources say this name
described a method of ritual torture that the
OjibweOjibwe applied to
enemies.[4]
ozhibii'iwe (/o/ + /zhibii'/ + /iwe/), meaning "those who keep records
[of a Vision]", referring to their form of pictorial writing, and
pictographs used in
MidewiwinMidewiwin sacred rites;[5] or
ojiibwe (/o/ + /jiib/ + /we/), meaning "those who
speak-stiffly"/"those who stammer", an exonym or name given to them by
the Cree, who described the
Ojibwe languageOjibwe language for its differences from
their own.[6]

Because many
OjibweOjibwe were formerly located around the outlet of Lake
Superior, which the French colonists called Sault Ste. Marie for its
rapids, the early Canadian settlers referred to the
OjibweOjibwe as
Saulteurs.
OjibweOjibwe who subsequently moved to the prairie provinces of
CanadaCanada have retained the name Saulteaux. This is disputed since some
scholars believe that only the name migrated west.[7]
OjibweOjibwe who were
originally located along the
Mississagi RiverMississagi River and made their way to
southern
OntarioOntario are known as the Mississaugas.[8]
Language[edit]
Main article:
OjibweOjibwe language
The
Ojibwe languageOjibwe language is known as Anishinaabemowin or Ojibwemowin, and
is still widely spoken, although the number of fluent speakers has
declined sharply. Today, most of the language's fluent speakers are
elders. Since the early 21st century, there is a growing movement to
revitalize the language, and restore its strength as a central part of
OjibweOjibwe culture. The language belongs to the Algonquian linguistic
group, and is descended from Proto-Algonquian. Its sister languages
include Blackfoot, Cheyenne, Cree, Fox, Menominee, Potawatomi, and
Shawnee among the northern Plains tribes. Anishinaabemowin is
frequently referred to as a "Central Algonquian" language; Central
Algonquian is an area grouping, however, rather than a linguistic
genetic one.
Ojibwemowin is the fourth-most spoken Native language in North America
(US and Canada) after Navajo, Cree, and Inuktitut. Many decades of fur
trading with the French established the language as one of the key
trade languages of the
Great LakesGreat Lakes and the northern Great Plains.
The popularity of the epic poem The Song of Hiawatha, written by Henry
Wadsworth Longfellow in 1855, publicized the
OjibweOjibwe culture. The epic
contains many toponyms that originate from
OjibweOjibwe words.
History[edit]
Pre-contact and spiritual beliefs[edit]
According to
OjibweOjibwe oral history and from recordings in birch bark
scrolls, the
OjibweOjibwe originated from the mouth of the St. Lawrence
River on the Atlantic coast of what is now Quebec.[9] They traded
widely across the continent for thousands of years as they migrated,
and knew of the canoe routes to move north, west to east, and then
south in the Americas. The identification of the
OjibweOjibwe as a culture
or people may have occurred in response to contact with Europeans. The
Europeans preferred to deal with bounded groups and tried to identify
those they encountered.[10]
According to
OjibweOjibwe oral history, seven great miigis
(radiant/iridescent) beings appeared to them in the Waabanakiing (Land
of the Dawn, i.e., Eastern Land) to teach them the mide way of life.
One of the seven great miigis beings was too spiritually powerful and
killed the people in the Waabanakiing when they were in its presence.
The six great miigis beings remained to teach, while the one returned
into the ocean. The six great miigis beings established doodem (clans)
for people in the east, symbolized by animal, fish or bird species.
The five original
AnishinaabeAnishinaabe doodem were the Wawaazisii (Bullhead),
Baswenaazhi (Echo-maker, i.e., Crane), Aan'aawenh (Pintail Duck),
Nooke (Tender, i.e., Bear) and Moozoonsii (Little Moose), then these
six miigis beings returned into the ocean as well. If the seventh
miigis being had stayed, it would have established the Thunderbird
doodem.
At a later time, one of these miigis appeared in a vision to relate a
prophecy. It said that if the
AnishinaabegAnishinaabeg did not move further west,
they would not be able to keep their traditional ways alive because of
the many new pale-skinned settlers who would arrive soon in the east.
Their migration path would be symbolized by a series of smaller Turtle
Islands, which was confirmed with miigis shells (i.e., cowry shells).
After receiving assurance from their "Allied Brothers" (i.e., Mi'kmaq)
and "Father" (i.e., Abenaki) of their safety to move inland, the
AnishinaabegAnishinaabeg gradually migrated west along the
Saint Lawrence RiverSaint Lawrence River to
the
Ottawa RiverOttawa River to Lake Nipissing, and then to the Great Lakes.
The first of the smaller Turtle Islands was Mooniyaa, where Mooniyaang
(present-day Montreal) developed. The "second stopping place" was in
the vicinity of the Wayaanag-gakaabikaa (Concave Waterfalls, i.e.,
Niagara Falls). At their "third stopping place", near the present-day
city of Detroit, Michigan, the
AnishinaabegAnishinaabeg divided into six groups,
of which the
OjibweOjibwe was one.
The first significant new
OjibweOjibwe culture-center was their "fourth
stopping place" on Manidoo Minising (Manitoulin Island). Their first
new political-center was referred to as their "fifth stopping place",
in their present country at Baawiting (Sault Ste. Marie).
Continuing their westward expansion, the
OjibweOjibwe divided into the
"northern branch", following the north shore of Lake Superior, and the
"southern branch", along its south shore.
As the people continued to migrate westward, the "northern branch"
divided into a "westerly group" and a "southerly group". The "southern
branch" and the "southerly group" of the "northern branch" came
together at their "sixth stopping place" on Spirit Island
(46°41′15″N 092°11′21″W﻿ / ﻿46.68750°N 92.18917°W﻿ /
46.68750; -92.18917) located in the
Saint Louis RiverSaint Louis River estuary at the
western end of Lake Superior. (This has since been developed as the
present-day Duluth/Superior cities.) The people were directed in a
vision by the miigis being to go to the "place where there is food
(i.e., wild rice) upon the waters." Their second major settlement,
referred to as their "seventh stopping place", was at Shaugawaumikong
(or Zhaagawaamikong, French, Chequamegon) on the southern shore of
Lake Superior, near the present La Pointe, Wisconsin.
The "westerly group" of the "northern branch" migrated along the Rainy
River, Red River of the North, and across the northern Great Plains
until reaching the Pacific Northwest. Along their migration to the
west, they came across many miigis, or cowry shells, as told in the
prophecy.
Post-contact with Europeans[edit]

The first historical mention of the
OjibweOjibwe occurs in the French Jesuit
Relation of 1640, a report by the missionary priests to their
superiors in France. Through their friendship with the French traders
(coureurs des bois and voyageurs), the
OjibweOjibwe gained guns, began to
use European goods, and began to dominate their traditional enemies,
the Lakota and Fox to their west and south. They drove the
SiouxSioux from
the Upper Mississippi region to the area of the present-day Dakotas,
and forced the Fox down from northern Wisconsin. The latter allied
with the Sauk for protection.
By the end of the 18th century, the
OjibweOjibwe controlled nearly all of
present-day Michigan, northern Wisconsin, and Minnesota, including
most of the Red River area. They also controlled the entire northern
shores of lakes Huron and Superior on the Canadian side and extending
westward to the Turtle Mountains of North Dakota. In the latter area,
the French Canadians called them
OjibweOjibwe or Saulteaux.

An
OjibweOjibwe named Boy Chief, by the noted American painter George
Catlin, who made portraits at
Fort SnellingFort Snelling in 1835. In 1845 he
traveled to Paris with eleven Ojibwe, who had their portraits painted
and danced for King Louis Philippe.

The
OjibweOjibwe (Chippewa) were part of a long-term alliance with the
AnishinaabeAnishinaabeOttawaOttawa and
PotawatomiPotawatomi peoples, called the Council of Three
Fires. They fought against the Iroquois Confederacy, based mainly to
the southeast of the
Great LakesGreat Lakes in present-day New York, and the
SiouxSioux to the west. The
OjibweOjibwe expanded eastward, taking over the lands
along the eastern shores of
Lake HuronLake Huron and Georgian Bay.
Often, treaties known as "Peace and Friendship Treaties" were made to
establish community bonds between the
OjibweOjibwe and the European
settlers. These established the groundwork for cooperative
resource-sharing between the
OjibweOjibwe and the settlers. The United
States and
CanadaCanada viewed later treaties offering land cessions as
offering territorial advantages. The
OjibweOjibwe did not understand the
land cession terms in the same way because of the cultural differences
in understanding the uses of land. The governments of the US and
CanadaCanada considered land a commodity of value that could be freely
bought, owned and sold.
The
OjibweOjibwe believed it was a fully shared resource, along with air,
water and sunlight—despite having an understanding of "territory".
At the time of the treaty councils, they could not conceive of
separate land sales or exclusive ownership of land. Consequently,
today, in both
CanadaCanada and the US, legal arguments in treaty-rights and
treaty interpretations often bring to light the differences in
cultural understanding of treaty terms to come to legal understanding
of the treaty obligations.[11]
In part due to its long trading alliance, the
OjibweOjibwe allied with the
French against Great Britain and its colonists in the Seven Years' War
(also called the French and Indian War).[12] After losing the war in
1763, France was forced to cede its colonial claims to lands in Canada
and east of the
Mississippi RiverMississippi River to Britain. After
Pontiac's WarPontiac's War and
adjusting to British colonial rule, the
OjibweOjibwe allied with British
forces and against the
United StatesUnited States in the War of 1812. They had
hoped that a British victory could protect them against United States
settlers' encroachment on their territory.
Following the war, the
United StatesUnited States government tried to forcibly
remove all the
OjibweOjibwe to Minnesota, west of the Mississippi River. The
OjibweOjibwe resisted, and there were violent confrontations. In the Sandy
Lake Tragedy, several hundred
OjibweOjibwe died because of the federal
government's failure to deliver fall annuity payments.[13] Through the
efforts of Chief Buffalo and the rise of popular opinion in the US
against
OjibweOjibwe removal, the bands east of the Mississippi were allowed
to return to reservations on ceded territory. A few families were
removed to
KansasKansas as part of the
PotawatomiPotawatomi removal.

In British North America, the
Royal Proclamation of 1763Royal Proclamation of 1763 following the
Seven Years' WarSeven Years' War governed the cession of land by treaty or purchase .
Subsequently, France ceded most of the land in Upper
CanadaCanada to Great
Britain. Even with the Jay
TreatyTreaty signed between Great Britain and the
United StatesUnited States following the American Revolutionary War, the newly
formed
United StatesUnited States did not fully uphold the treaty. As it was still
preoccupied by war with France, Great Britain ceded to the United
States much of the lands in Ohio, Indiana, Michigan, parts of Illinois
and Wisconsin, and northern
MinnesotaMinnesota and
North DakotaNorth Dakota to settle the
boundary of their holdings in Canada.
In 1807, the
OjibweOjibwe joined three other tribes, the Odawa, Potawatomi
and Wyandot people, in signing the
TreatyTreaty of Detroit. The agreement,
between the tribes and William Hull, representing the Michigan
Territory, gave the
United StatesUnited States a portion of today's Southeastern
MichiganMichigan and a section of
OhioOhio near the Maumee River. The tribes were
able to retain small pockets of land in the territory.[14]
In Canada, many of the land cession treaties the British made with the
OjibweOjibwe provided for their rights for continued hunting, fishing and
gathering of natural resources after land sales. The government signed
numbered treaties in northwestern Ontario, Manitoba, Saskatchewan, and
Alberta.
British ColumbiaBritish Columbia had no signed treaties until the late 20th
century, and most areas have no treaties yet. The government and First
Nations are continuing to negotiate treaty land entitlements and
settlements. The treaties are constantly being reinterpreted by the
courts because many of them are vague and difficult to apply in modern
times. The numbered treaties were some of the most detailed treaties
signed for their time. The
OjibweOjibwe Nation set the agenda and negotiated
the first numbered treaties before they would allow safe passage of
many more British settlers to the prairies.
During its
Indian RemovalIndian Removal of the 1830s, the US government attempted to
relocate tribes from the east to the west of the
Mississippi RiverMississippi River as
the white pioneers increasingly migrated west. By the late 19th
century, the government policy was to move tribes onto reservations
within their territories. The government attempted to do this to the
AnishinaabeAnishinaabe in the
Keweenaw PeninsulaKeweenaw Peninsula in the Upper Peninsula of
Michigan.
Culture[edit]

The
OjibweOjibwe live in groups (otherwise known as "bands"). Most Ojibwe,
except for the
Great PlainsGreat Plains bands, lived a sedentary lifestyle,
engaging in fishing and hunting to supplement the women's cultivation
of numerous varieties of maize and squash, and the harvesting of
manoomin (wild rice). Their typical dwelling was the wiigiwaam
(wigwam), built either as a waginogaan (domed-lodge) or as a
nasawa'ogaan (pointed-lodge), made of birch bark, juniper bark and
willow saplings.

They developed a form of pictorial writing, used in religious rites of
the
MidewiwinMidewiwin and recorded on birch bark scrolls and possibly on rock.
The many complex pictures on the sacred scrolls communicate much
historical, geometrical, and mathematical knowledge. The use of
petroforms, petroglyphs, and pictographs was common throughout the
OjibweOjibwe traditional territories.
PetroformsPetroforms and medicine wheels were a
way to teach the important concepts of four directions and
astronomical observations about the seasons, and to use as a
memorizing tool for certain stories and beliefs.
Ceremonies also used the miigis shell (cowry shell), which is found
naturally in distant coastal areas. Their use of such shells
demonstrates there was a vast trade network across the continent at
some time. The use and trade of copper across the continent has also
been proof of a large trading network that took place for thousands of
years, as far back as the Hopewell tradition. Certain types of rock
used for spear and arrow heads were also traded over large distances.

During the summer months, the people attend jiingotamog for the
spiritual and niimi'idimaa for a social gathering (pow-wows or "pau
waus") at various reservations in the Anishinaabe-Aki (Anishinaabe
Country). Many people still follow the traditional ways of harvesting
wild rice, picking berries, hunting, making medicines, and making
maple sugar. Many of the
OjibweOjibwe take part in sun dance ceremonies
across the continent. The sacred scrolls are kept hidden away until
those who are worthy and respect them are given permission to see and
interpret them properly.
The
OjibweOjibwe would not bury their dead in a burial mound. Many erect a
jiibegamig or a "spirit-house" over each mound. A traditional burial
mound would typically have a wooden marker, inscribed with the
deceased's doodem (clan sign). Because of the distinct features of
these burials,
OjibweOjibwe graves have been often looted by grave robbers.
In the United States, many
OjibweOjibwe communities safe-guard their burial
mounds through the enforcement of the 1990 Native American Graves
Protection and Repatriation Act.

As with various other North American peoples, the
OjibweOjibwe culture
includes a third gender.
OjibweOjibweTwo-SpiritTwo-Spirit women take on men's roles,
classified as either "Iron Woman" or "Half Sky". Generally, two-spirit
men practiced
ShamanismShamanism and it was taboo for women to take on this
role, but a two-spirit following this path was called an Iron Woman.
The Half Sky two-spirit would be physically good at a man's trade
(like hunting). Also, there is an instance when a wife becomes a widow
and takes on her husband's manly deeds; this woman is called a "Woman
Covered All Over". (Landes 153, 176, 178-179, and Merriam- Webster
Dictionary).
Several
OjibweOjibwe bands in the
United StatesUnited States cooperate in the Great Lakes
Indian Fish & Wildlife Commission, which manages the treaty
hunting and fishing rights in the Lake Superior-Lake
MichiganMichigan areas.
The commission follows the directives of U.S. agencies to run several
wilderness areas. Some
MinnesotaMinnesotaOjibweOjibwe tribal councils cooperate in
the 1854
TreatyTreaty Authority, which manages their treaty hunting and
fishing rights in the Arrowhead Region. In Michigan, the
Chippewa-
OttawaOttawa Resource Authority manages the hunting, fishing and
gathering rights about Sault Ste. Marie, and the resources of the
waters of lakes
MichiganMichigan and Huron. In Canada, the Grand Council of
TreatyTreaty No. 3 manages the
TreatyTreaty 3 hunting and fishing rights related
to the area around Lake of the Woods.

Kinship and clan system[edit]
Main article:
AnishinaabeAnishinaabe clan system
Traditionally, the
OjibweOjibwe had a patrilineal system, in which children
were considered born to the father's clan.[15] For this reason,
children with French or English fathers were considered outside the
clan and
OjibweOjibwe society unless adopted by an
OjibweOjibwe male. They were
sometimes referred to as "white" because of their fathers, regardless
if their mothers were Ojibwe, as they had no official place in the
OjibweOjibwe society. The people would shelter the woman and her children,
but they did not have the same place in the culture as children born
to
OjibweOjibwe fathers.
OjibweOjibwe understanding of kinship is complex, and includes not only the
immediate family but also the extended family. It is considered a
modified bifurcate merging kinship system. As with any
bifurcate-merging kinship system, siblings generally share the same
kinship term with parallel cousins because they are all part of the
same clan. The modified system allows for younger siblings to share
the same kinship term with younger cross-cousins. Complexity wanes
further from the speaker's immediate generation, but some complexity
is retained with female relatives. For example, ninooshenh is "my
mother's sister" or "my father's sister-in-law"—i.e., my
parallel-aunt, but also "my parent's female cross-cousin".
Great-grandparents and older generations, as well as
great-grandchildren and younger generations, are collectively called
aanikoobijigan. This system of kinship reflects the Anishinaabe
philosophy of interconnectedness and balance among all living
generations, as well as of all generations of the past and of the
future.
The
OjibweOjibwe people were divided into a number of odoodeman (clans;
singular: doodem) named primarily for animals and birds totems
(pronounced doodem). The five original totems were Wawaazisii
(Bullhead), Baswenaazhi ("Echo-maker", i.e., Crane), Aan'aawenh
(Pintail Duck), Nooke ("Tender", i.e., Bear) and Moozwaanowe ("Little"
Moose-tail). The Crane totem was the most vocal among the Ojibwe, and
the
BearBear was the largest – so large, that it was sub-divided into
body parts such as the head, the ribs and the feet. Each clan had
certain responsibilities among the people. People had to marry a
spouse from a different clan.
Traditionally, each band had a self-regulating council consisting of
leaders of the communities' clans, or odoodemaan. The band was often
identified by the principal doodem. In meeting others, the traditional
greeting among the
OjibweOjibwe people is, "What is your 'doodem'?" ("Aaniin
gidoodem?" or "Awanen gidoodem?") The response allows the parties to
establish social conduct by identifying as family, friends or enemies.
Today, the greeting has been shortened to "Aanii". Pronounced;
(Ah-nee)[citation needed]
Spiritual beliefs[edit]

The
OjibweOjibwe have a number of spiritual beliefs passed down by oral
tradition under the
MidewiwinMidewiwin teachings. These include a creation
story and a recounting of the origins of ceremonies and rituals.
Spiritual beliefs and rituals were very important to the Ojibwe
because spirits guided them through life.
Birch barkBirch bark scrolls and
petroforms were used to pass along knowledge and information, as well
as for ceremonies.
PictographsPictographs were also used for ceremonies.
The sweatlodge is still used during important ceremonies about the
four directions, when oral history is recounted. Teaching lodges are
common today to teach the next generations about the language and
ancient ways of the past. The traditional ways, ideas, and teachings
are preserved and practiced in such living ceremonies.
The
OjibweOjibwe crafted the dreamcatcher. They believe that if one is hung
above the head of a sleeper, it will catch and trap bad dreams,
preventing them from reaching the dreamer. Traditional
OjibweOjibwe use
dreamcatchers only for children, as they believe that adults should be
able to interpret their dreams, good or bad, and use them in their
lives.
Ethnobotany[edit]

This section needs expansion. You can help by adding to it. (August
2013)

Plants used by the
OjibweOjibwe include Agrimonia gryposepala, used for
urinary problems,[16] and pinus strobus, the resin of which was used
to treat infections and gangrene. The roots of Symphyotrichum
novae-angliae are smoked in pipes to attract game.[17] Allium
tricoccum is eaten as part of
OjibweOjibwe cuisine.[18] They also use a
decoction as a quick-acting emetic.[19] An infusion of the alba
subspecies of
Silene latifoliaSilene latifolia is used as physic.[20] The South Ojibwa
use a decoction of the root
Viola canadensisViola canadensis for pains near the
bladder.[21] The
OjibwaOjibwa are documented to use the root of Uvularia
grandiflora for pain in the solar plexus, which may refer to
pleurisy.[22] They take a compound decoction of the root of Ribes
glandulosum for back pain and for "female weakness."[23] The Ojibwe
eat the corms of
Sagittaria cuneataSagittaria cuneata for indigestion, and also as a
food, eaten boiled fresh, dried or candied with maple sugar. Muskrat
and beavers store them in large caches, which they have learned to
recognize and appropriate.[24] They take an infusion of the Antennaria
howellii ssp. neodioica after childbirth to purge afterbirth and to
heal.[25] They use the roots of Solidago rigida, using a decoction of
root as an enema[26] and take an infusion of the root for "stoppage of
urine.[27]
Representation in popular culture[edit]
Literature[edit]

In his story, "Fathers and Sons",
Ernest HemingwayErnest Hemingway uses two
OjibweOjibwe as
secondary characters.[citation needed]
The legend of the
OjibweOjibwe Wendigo, in which tribesmen identify with a
cannibalistic monster and prey on their families, has many levels of
meaning. It points to the consequences of greed and the destruction it
can cause. European-American authors Algernon Blackwood, Thomas
Pynchon,
Ramsey CampbellRamsey Campbell and
Stephen KingStephen King have referred to this story
in their fiction. It has been co-opted into the
Cthulhu MythosCthulhu Mythos by
August DerlethAugust Derleth and subsequently by a number of other authors.
Novelist
Louise ErdrichLouise Erdrich (Ojibwe) has written about her people and
culture in numerous novels based in fictional settlements, including
Tracks, Love Medicine,
The Bingo PalaceThe Bingo Palace and The Round House, among
others. Her novels cover a range of history and individuals, returning
to her fictional families over time, and the complex relations between
the
AnishinaabeAnishinaabe and Europeans.
Keewaydinoquay Peschel, a medicine woman, has written books on
ethnobotany and books for children.
Gerald VizenorGerald Vizenor (Ojibwe), a literary theorist and writer, has drawn
extensively on
AnishinaabeAnishinaabe philosophies of language.
William Kent KruegerWilliam Kent Krueger has written a series of crime novels chronicling
the adventures of a character named Corcoran "Cork" O'Connor, an
OjibweOjibwe with partial European ancestry who works as the sheriff of
Aurora, Minnesota. The novels express how Cork uses both his Ojibwe
and Irish-American heritage to solve local crimes.[28] Ojibwe
spirituality is an important element of the subtext of many of the
storylines.[28]
In Elmore Leonard's Killshot, hit man Armand "Blackbird" Degas is
Ojibway and French Canadian (also known as Metis, as many of these
mixed-race people banded together and formed their own culture).

Chauncey Yellow RobeChauncey Yellow Robe collaborated with the American Museum of Natural
History to produce The Silent Enemy, the first movie and documentary
with an all-Indian cast. The production was an attempt to capture on
film the authentic life style of pre-Columbian Indians, and portrayed
the
OjibweOjibwe in
CanadaCanada as they faced the silent enemy of hunger.

Television[edit]

This section contains a list of miscellaneous information. Please
relocate any relevant information into other sections or articles.
(March 2018)

Obediah 'Johnny' Yesno, was an
OjibweOjibwe actor from the isolated
Ojibwe-
CreeCree community of Fort Hope on the Albany River in Ontario. He
played a
CreeCree from North
OntarioOntario coming to Toronto for work, in the
first episode of the first series of Wojeck, the Canadian TV drama, in
1966.[29]
In episodes of the HBO series
The SopranosThe Sopranos (e.g., "Mayham" and "The
Fleshy Part of the Thigh"),
Tony SopranoTony Soprano recovers from a gunshot
wound. He reflects on an
OjibweOjibwe saying left by his bed: "Sometimes I
go about in pity for myself, and all the while, a great wind carries
me across the sky".[30]

Bands[edit]

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In his History of the Ojibway People (1855), William W. Warren
recorded 10 major divisions of the
OjibweOjibwe in the United States. He
mistakenly omitted the
OjibweOjibwe located in Michigan, western Minnesota
and westward, and all of Canada. When identified major historical
bands located in
MichiganMichigan and
OntarioOntario are added, the count becomes
15:[citation needed]

These 15 major divisions developed into the following
OjibweOjibwe Bands and
First NationsFirst Nations of today. Bands are listed under their respective tribes
where possible.[citation needed] See also the listing of Saulteaux
communities.

Aamjiwnaang First Nation
Aroland First Nation
Batchewana First Nation of Ojibways
Bay Mills Indian Community
Biinjitiwabik Zaaging Anishnabek First Nation
Burt Lake Band of Chippewa and
OttawaOttawa Indians
Chapleau Ojibway First Nation
Chippewas of Kettle and Stony Point
Chippewas of Lake Simcoe and Huron (Historical)

Cass Lake Band of Chippewa
Lake Winnibigoshish Band of Chippewa
Leech Lake Band of Pillagers
Removable
Lake SuperiorLake Superior Bands of Chippewa of the Chippewa Reservation
White Oak Point Band of Mississippi Chippewa

Mille Lacs Band of Ojibwe

Mille Lacs Indians
Sandy Lake Band of Mississippi Chippewa
Rice Lake Band of Mississippi Chippewa
St. Croix Band of
Chippewa IndiansChippewa Indians of Minnesota

Kettle River Band of Chippewa Indians
Snake and Knife Rivers Band of Chippewa Indians

Berens River First Nation
Bloodvein First Nation
Brokenhead First Nation
Buffalo Point First Nation (Saulteaux)
Hollow Water First Nation
Black River First Nation
Little Grand Rapids First Nation
Pauingassi First Nation (Saulteaux)
Poplar River First Nation

Aaniin Ekidong:
OjibweOjibwe Vocabulary Project. St. Paul: Minnesota
Humanities Center, 2009
Bento-Banai, Edward (2004). Creation- From the Ojibwa. The Mishomis
Book.
Child, Brenda J. (2014). My Grandfather's Knocking Sticks: Ojibwe
Family Life and Labor on the Reservation. St. Paul, MN: Minnesota
Historical Society Press.
Danziger, E.J., Jr. (1978). The Chippewa of Lake Superior. Norman:
University of Oklahoma Press.
Denial, Catherine J. (2013). Making Marriage: Husbands, Wives, and the
American State in Dakota and
OjibweOjibwe Country. St. Paul, MN: Minnesota
Historical Society Press.
Densmore, F. (1979). Chippewa customs. St. Paul:
MinnesotaMinnesota Historical
Society Press. (Published originally 1929)
Grim, J.A. (1983). The shaman: Patterns of religious healing among the
Ojibway Indians. Norman: University of Oklahoma Press.
Gross, L.W. (2002). The comic vision of
AnishinaabeAnishinaabe culture and
religion. American Indian Quarterly, 26, 436-459.
Howse, Joseph. A Grammar of the
CreeCree Language; With which is combined
an analysis of the Chippeway dialect. London: J.G.F. & J.
Rivington, 1844.
Johnston, B. (1976). Ojibway heritage. Toronto: McClelland and
Stewart.
Long, J. Voyages and Travels of an Indian Interpreter and Trader
Describing the Manners and Customs of the North American Indians, with
an Account of the Posts Situated on the River Saint Laurence, Lake
Ontario, & C., to Which Is Added a Vocabulary of the Chippeway
Language ... a List of Words in the Iroquois, Mehegan, Shawanee, and
Esquimeaux Tongues, and a Table, Shewing the Analogy between the
Algonkin and the Chippeway Languages. London: Robson, 1791.
Nichols, J.D., & Nyholm, E. (1995). A concise dictionary of
MinnesotaMinnesota Ojibwe. Minneapolis: University of
MinnesotaMinnesota Press.
Treuer, Anton. Everything You Wanted to Know About Indians But Were
Afraid to Ask. St. Paul:
MinnesotaMinnesota Historical Society Press, 2012.
Treuer, Anton. The Assassination of Hole in the Day. St. Paul:
MinnesotaMinnesota Historical Society Press, 2011.
Treuer, Anton.
OjibweOjibwe in Minnesota. St. Paul:
MinnesotaMinnesota Historical
Society, 2010.
OjibweOjibwe in Minnesota. St. Paul:
MinnesotaMinnesota Historical
Society Press, 2010.
Treuer, Anton. Living Our Language:
OjibweOjibwe Tales & Oral Histories.
St. Paul:
MinnesotaMinnesota Historical Society Press, 2001.
Vizenor, G. (1972). The everlasting sky: New voices from the people
named the Chippewa. New York: Crowell-Collier Press.
Vizenor, G. (1981). Summer in the spring:
OjibweOjibwe lyric poems and
tribal stories. Minneapolis: The Nodin Press.
Vizenor, G. (1984). The people named the Chippewa: Narrative
histories. Minneapolis: University of
MinnesotaMinnesota Press.
Warren, William W. (1851). History of the Ojibway People.
White, Richard (1991). The Middle Ground: Indians, Empires, and
Republics in the
Great LakesGreat Lakes Region, 1650-1815 (Studies in North
American Indian History) Cambridge University Press, Cambridge,
England.
White, Richard (July 31, 2000). Chippewas of the Sault. The Sault
Tribe News.
Wub-e-ke-niew. (1995). We have the right to exist: A translation of
aboriginal indigenous thought. New York: Black Thistle Press.

External links[edit]

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policies or guidelines. Please improve this article by removing
excessive or inappropriate external links, and converting useful links
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Wikimedia Commons has media related to Ojibwe.

Great LakesGreat Lakes Indian Fish & Wildlife Commission
Chief Buffalo and Benjamin Armstrong
OjibweOjibwe culture and history, a lengthy and detailed discussion
Kevin L. Callahan's An Introduction to Ojibway Culture and History
OjibweOjibwe Song Pictures, recorded by Frances Desmore
OjibweOjibwe People's Dictionary
OjibwaOjibwa migration through Manitoba
Wiigwaasi-Jiimaan: These Canoes Carry Culture—Short documentary
featuring the building of an Anishinaabe-
OjibweOjibwe birchbark canoe in
Wisconsin.
Nindoodemag: The Significance of Algonquian Kinship Networks in the
Eastern
Great LakesGreat Lakes Region, 1600–1701
OjibweOjibwe Waasa-Inaabidaa—PBS documentary featuring the history and
culture of the Anishinaabe-
OjibweOjibwe people of the
Great LakesGreat Lakes (United
States-focused).

Encyclopedia of Oklahoma History and Culture - Chippewa
1836 Chippewa-
OttawaOttawa Resource Authority
Grand Council of
TreatyTreaty #3
Batchewana First Nation of Ojibways
Red Cliff Band of
Lake SuperiorLake Superior Chippewa
Mississaugi First Nation
Southeast Tribal Council
Wabun Tribal Council
OjibweOjibwe Stories: Gaganoonididaa from the Public Radio Exchange